Rejoice with great joy, for God hath made thee 'the Day-Spring of His light', inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee—a name through which the Day-Star of grace hath shed its splendour, through which both earth and heaven have been illumined.
—Bahá'u'lláh, addressing the city of Ṭihrán
... We stand, life in hand, wholly resigned to His will; that perchance, through God's loving kindness and His grace, this revealed and manifest Letter may lay down His life as a sacrifice in the path of the Primal Point,[AS] the most exalted Word.
—Bahá'u'lláh, from the Kitáb-i-Íqán
Mullá Ḥusayn was sorely disappointed when he realized that he was not to be the companion of the Báb, on His pilgrimage to Mecca. But for the man who was the first to find Him and believe in Him the Báb had marked out a task infinitely glorious. Mullá Ḥusayn was to go from Shíráz to Ṭihrán, where the fulfilment of that task awaited him. He had travelled to Shíráz on a quest. There he had reached its end, had found the Qá'im of the House of Muḥammad. Now he was to undertake another quest, and he was not entirely aware of the consequences that would attend its success. To him the Báb said:
In this pilgrimage upon which We are soon to embark, We have chosen Quddús as Our companion. We have left you behind to face the onslaught of a fierce and relentless enemy. Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. Follow the course of your journey towards the north, and visit on your way Iṣfahán, Káshán, Qum, and Ṭihrán. Beseech almighty Providence that He may graciously enable you to attain, in that capital, the seat of true sovereignty, and to enter the mansion of the Beloved. A secret lies hidden in that city. When made manifest, it shall turn the earth into paradise. My hope is that you may partake of its grace and recognise its splendour. From Ṭihrán proceed to Khurásán, and there proclaim anew the Call. From thence return to Najaf and Karbilá and there await the summons of your Lord. Be assured that the high mission for which you have been created will, in its entirety, be accomplished by you. Until you have consummated your work, if all the darts of an unbelieving world be directed against you, they will be powerless to hurt a single hair of your head.[1]
When the time came for Mullá Ḥusayn to leave Shíráz, the Báb told him:
Grieve not that you have not been chosen to accompany Me on My pilgrimage to Ḥijáz. I shall, instead, direct your steps to that city which enshrines a Mystery of such transcendent holiness as neither Ḥijáz nor Shíráz can hope to rival. My hope is that you may, by the aid of God, be enabled to remove the veils from the eyes of the wayward and to cleanse the minds of the malevolent. Visit, on your way, Iṣfahán, Káshán, Ṭihrán, and Khurásán. Proceed thence to `Iráq, and there await the summons of your Lord, who will keep watch over you and will direct you to whatsoever is His will and desire. As to Myself, I shall, accompanied by Quddús and My Ethiopian servant,[AT] proceed on My pilgrimage to Ḥijáz. I shall join the company of the pilgrims of Fárs, who will shortly be sailing for that land. I shall visit Mecca and Medina, and there fulfil the mission[AU] with which God has entrusted Me. God willing, I shall return hither by the way of Kúfih, in which place I hope to meet you. If it be decreed otherwise, I shall ask you to join Me in Shíráz. The hosts of the invisible Kingdom, be assured, will sustain and reinforce your efforts. The essence of power is now dwelling in you, and the company of His chosen angels revolves around you. His almighty arms will surround you, and His unfailing Spirit will ever continue to guide your steps. He that loves you, loves God; and whoever opposes you, has opposed God. Whoso befriends you, him will God befriend; and whoso rejects you, him will God reject.[2]
Mullá Ḥusayn was known in Iṣfahán, for there he had obtained testimonials from the great mujtahid, Ḥájí Siyyid Muḥammad-Báqir, in support of Siyyid Káẓim-i-Rashtí. That eminent divine was now dead, but his son, Ḥájí Siyyid Asadu'lláh, walking in the footsteps of his illustrious father, refused to associate himself with the adversaries of Mullá Ḥusayn. Another noted divine, Ḥájí Muḥammad-Ibráhím-i-Kalbásí, did likewise, and sternly admonished those who opposed Mullá Ḥusayn to cease their clamouring and investigate dispassionately whatever he was advocating. The Governor, Manúchihr Khán, the Mu`tamidu'd-Dawlih, similarly declined to heed their strictures.
The first person in Iṣfahán to embrace the new Faith was a youth, a sifter of wheat. The Báb immortalizes his memory in the Persian Bayán:[3]
Iṣfahán, that outstanding city, is distinguished by the religious fervour of its shi`ah inhabitants, by the learning of its divines, and by the keen expectation, shared by high and low alike, of the imminent coming of the Ṣáḥibu'z-Zamán.[AV] In every quarter of that city, religious institutions have been established. And yet, when the Messenger of God had been made manifest, they who claimed to be the repositories of learning and the expounders of the mysteries of the Faith of God rejected His Message. Of all the inhabitants of that seat of learning, only one person, a sifter of wheat, was found to recognise the Truth, and was invested with the robe of Divine virtue![4]
Others eventually followed the example of that youth,[AW] among them Mírzá Muḥammad `Alíy-i-Nahrí and his brother, Mírzá Hádí, who were Siyyids and highly respected. Mullá Ṣádiq-i-Muqaddas-i-Khurásání was another convert. Siyyid Káẓim had told Mullá Ṣádiq to establish his residence in Iṣfahán and pave the way for the coming of the Qá'im. That man of iron courage (whom we shall encounter again in the course of this story) met Mullá Ḥusayn in the home of Mírzá Muḥammad-`Alíy-i-Nahrí. Mullá Ṣádiq himself relates:
I asked Mullá Ḥusayn to divulge the name of Him who claimed to be the promised Manifestation. He replied: 'To enquire about that name and to divulge it are alike forbidden.' 'Would it, then, be possible,' I asked, 'for me, even as the Letters of the Living, to seek independently the grace of the All-Merciful and, through prayer, to discover His identity?' 'The door of His grace,' he replied, 'is never closed before the face of him who seeks to find Him.' I immediately retired from his presence, and requested his host to allow me the privacy of a room in his house where, alone and undisturbed, I could commune with God. In the midst of my contemplation, I suddenly remembered the face of a Youth whom I had often observed while in Karbilá, standing in an attitude of prayer, with His face bathed in tears, at the entrance of the shrine of the Imám Ḥusayn. That same countenance now reappeared before my eyes. In my vision I seemed to behold that same face, those same features, expressive of such joy as I could never describe. He smiled as He gazed at me. I went towards Him, ready to throw myself at His feet. I was bending towards the ground, when, lo! that radiant figure vanished from before me. Overpowered with joy and gladness, I ran out to meet Mullá Ḥusayn, who with transport received me and assured me that I had, at last, attained the object of my desire. He bade me, however, repress my feelings. 'Declare not your vision to anyone,' he urged me; 'the time for it has not yet arrived. You have reaped the fruit of your patient waiting in Iṣfahán. You should now proceed to Kirmán, and there acquaint Ḥájí Mírzá Karím Khán with this Message.[AX] From that place you should travel to Shíráz and endeavour to rouse the people of that city from their heedlessness. I hope to join you in Shíráz and share with you the blessings of a joyous reunion with our Beloved.'[5]
In Káshán, Mullá Ḥusayn found a responsive and eager heart in a well-known merchant of that town, named Ḥájí Mírzá Jání.[AY] He too features prominently in the story of the Báb. The next stage in Mullá Ḥusayn's journey was the city of Qum, where the shrine of Ma'ṣúmih, the sister of Imám Riḍá, the eighth Imám, is situated. He found no attentive ears in Qum. Then came the crucial stage of his journey, when he entered the capital city of Írán, for there lay the 'Mystery' which the Báb had mentioned.
In Ṭihrán Mullá Ḥusayn took a room in a theological institution called the madrisih (school) of Mírzá Ṣáliḥ, alternatively the madrisih of Páminár.[AZ] The director of the institution, Ḥájí Mírzá Muḥammad-i-Khurásání, was the leading Shaykhí in the capital. He not only refused to heed what Mullá Ḥusayn imparted, but severely remonstrated with him and accused him of having betrayed the trust of Siyyid Káẓim. Ḥájí Mírzá Muḥammad made it clear that in his view Mullá Ḥusayn's presence in Ṭihrán posed a threat to the Shaykhí community. Mullá Ḥusayn replied that he did not intend to stay long in Ṭihrán, nor had he done or said anything which detracted from the position of the founders of the Shaykhí school.
As far as he could, Mullá Ḥusayn kept away from the madrisih of Mírzá Ṣáliḥ. He went out early in the mornings and returned after sunset. Mullá Muḥammad-i-Mu`allim,[BA] a native of the district of Núr in Mázindarán, has described how Mullá Ḥusayn accomplished his mission:
I was in those days recognised as one of the favoured disciples of Ḥájí Mírzá Muḥammad, and lived in the same school in which he taught. My room adjoined his room, and we were closely associated together. On the day that he was engaged in discussion with Mullá Ḥusayn, I overheard their conversation from beginning to end, and was deeply affected by the ardour, the fluency, and learning of that youthful stranger. I was surprised at the evasive answers, the arrogance, and contemptuous behaviour of Ḥájí Mírzá Muḥammad. That day I felt strongly attracted by the charm of that youth, and deeply resented the unseemly conduct of my teacher towards him. I concealed my feelings, however, and pretended to ignore his discussions with Mullá Ḥusayn. I was seized with a passionate desire to meet the latter, and ventured, at the hour of midnight, to visit him. He did not expect me, but I knocked at his door, and found him awake seated beside his lamp. He received me affectionately, and spoke to me with extreme courtesy and tenderness. I unburdened my heart to him, and as I was addressing him, tears, which I could not repress, flowed from my eyes. 'I can now see,' he said, 'the reason why I have chosen to dwell in this place. Your teacher has contemptuously rejected this Message and despised its Author. My hope is that his pupil may, unlike his master, recognise its truth. What is your name, and which city is your home?' 'My name,' I replied, 'is Mullá Muḥammad, and my surname Mu`allim. My home is Núr, in the province of Mázindarán.' 'Tell me,' further inquired Mullá Ḥusayn, 'is there to-day among the family of the late Mírzá Buzurg-i-Núrí, who was so renowned for his character, his charm, and artistic and intellectual attainments, anyone who has proved himself capable of maintaining the high traditions of that illustrious house?' 'Yea,' I replied, 'among his sons now living, one has distinguished Himself by the very traits which characterised His father. By His virtuous life, His high attainments, His loving-kindness and liberality, He has proved Himself a noble descendant of a noble father.' 'What is His occupation?' he asked me. 'He cheers the disconsolate and feeds the hungry,' I replied. 'What of His rank and position?' 'He has none,' I said, 'apart from befriending the poor and the stranger.' 'What is His name?' 'Ḥusayn-`Alí.' 'In which of the scripts of His father does He excel?'[BB] 'His favourite script is shikastih-nasta`líq.' 'How does He spend His time?' 'He roams the woods and delights in the beauties of the countryside.' 'What is His age?' 'Eight and twenty.' The eagerness with which Mullá Ḥusayn questioned me, and the sense of delight with which he welcomed every particular I gave him, greatly surprised me. Turning to me, with his face beaming with satisfaction and joy, he once more enquired: 'I presume you often meet Him?' 'I frequently visit His home,' I replied. 'Will you,' he said, 'deliver into His hands a trust from me?' 'Most assuredly,' was my reply. He then gave me a scroll wrapped in a piece of cloth, and requested me to hand it to Him the next day at the hour of dawn. 'Should He deign to answer me,' he added, 'will you be kind enough to acquaint me with His reply?' I received the scroll from him and, at break of day, arose to carry out his desire.
As I approached the house of Bahá'u'lláh, I recognised His brother Mírzá Músá, who was standing at the gate, and to whom I communicated the object of my visit. He went into the house and soon reappeared bearing a message of welcome. I was ushered into His presence, and presented the scroll to Mírzá Músá, who laid it before Bahá'u'lláh. He bade us both be seated. Unfolding the scroll, He glanced at its contents and began to read aloud to us certain of its passages. I sat enraptured as I listened to the sound of His voice and the sweetness of its melody. He had read a page of the scroll when, turning to His brother, He said: 'Músá, what have you to say? Verily I say, whoso believes in the Qur'án and recognises its Divine origin, and yet hesitates, though it be for a moment, to admit that these soul-stirring words are endowed with the same regenerating power, has most assuredly erred in his judgment and has strayed far from the path of justice.' He spoke no more. Dismissing me from His presence, He charged me to take to Mullá Ḥusayn, as a gift from Him, a loaf of Russian sugar and a package of tea, and to convey to him the expression of His appreciation and love.
I arose and, filled with joy, hastened back to Mullá Ḥusayn, and delivered to him the gift and message of Bahá'u'lláh. With what joy and exultation he received them from me! Words fail me to describe the intensity of his emotion. He started to his feet, received with bowed head the gift from my hand, and fervently kissed it. He then took me in his arms, kissed my eyes, and said: 'My dearly beloved friend! I pray that even as you have rejoiced my heart, God may grant you eternal felicity and fill your heart with imperishable gladness.' I was amazed at the behaviour of Mullá Ḥusayn. What could be, I thought to myself, the nature of the bond that unites these two souls? What could have kindled so fervid a fellowship in their hearts? Why should Mullá Ḥusayn, in whose sight the pomp and circumstance of royalty were the merest trifle, have evinced such gladness at the sight of so inconsiderable a gift from the hands of Bahá'u'lláh? I was puzzled by this thought and could not unravel its mystery.
A few days later, Mullá Ḥusayn left for Khurásán. As he bade me farewell, he said: 'Breathe not to anyone what you have heard and witnessed. Let this be a secret hidden within your breast. Divulge not His name, for they who envy His position will arise to harm Him. In your moments of meditation, pray that the Almighty may protect Him, that, through Him, He may exalt the downtrodden, enrich the poor, and redeem the fallen. The secret of things is concealed from our eyes. Ours is the duty to raise the call of the New Day and to proclaim this Divine Message unto all people. Many a soul will, in this city, shed his blood in this path. That blood will water the Tree of God, will cause it to flourish, and to overshadow all mankind.'[6]
From Mashhad, the holy city that has within it the Shrine of the eighth Imám, Mullá Ḥusayn addressed his first letter to the Báb. He gave, as instructed by Him, the full details of his journey from Shíráz to Khurásán. He presented the list of names of those who had responded to the call of the new theophany: a list which had become further enriched in Khurásán by the enrolment of Mírzá Aḥmad-i-Azghandí, the most learned of the divines of that renowned province; Mullá Mírzá Muḥammad-i-Furúghí, another divine of immense learning; Mírzá Muḥammad-Báqir-i-Qá'iní, whose house in Mashhad was to gain the distinction of being known as the Bábíyyih, since its doors would be always open to those who sought Mullá Ḥusayn and to all the Bábís; Mullá Aḥmad-i-Mu`allim, who had been a tutor to the sons of Siyyid Káẓim; and Mullá Shaykh `Alí, to whom the Báb gave the title of `Aẓím (Great). But above all, Mullá Ḥusayn recounted what had transpired in Ṭihrán, culminating in the gracious response of the nobleman of Núr. He sent his letter, again as instructed by the Báb, to Ṭabas (a town in the province of Khurásán) where agents of Ḥájí Mírzá Siyyid `Alí received it and dispatched it to Yazd, whence it reached Shíráz. The arrival of Mullá Ḥusayn's letter and the tidings which it conveyed brought unbounded joy to the Báb. Soon after, in the month of September, He left Shíráz, accompanied by Quddús, and the faithful Ethiopian servant, Mubárak.
From Búshihr, while waiting to take the boat to Jiddah (Jaddah), the Báb wrote His first letter to His wife. It opens with these moving words:
'In the Name of God, exalted is He. My sweet love, may God preserve thee.' 'God is my witness,' He continues, 'that since the time of separation sorrow has been so intense that it cannot be described,' and adds His hope that God, 'the Lord of the world,' may 'facilitate the return journey in the best manner.' Two days previously He had reached Búshihr, and informs His wife that 'the weather is exceedingly hot, but God, the Lord of the world, is the Protector.' The boat, it seemed, would be sailing the same month; 'God, the Lord of the world, will provide protection by His grace.' He had not been able to see His mother at the time of His departure, and asks His wife to give her His salutation (salám) and request her prayers. He would write to Bombay for the goods required. And the letter ends thus: 'God willing, that which is decreed will come to pass. Peace be upon thee and the mercy of God and His blessings.'[7]
The ship, bearing pilgrims to Jiddah, set sail on the nineteenth day of Ramaḍán 1260—October 2nd 1844.[8]
Lady Sheil, whose husband was the British envoy in Ṭihrán,[BC] states in her book, Glimpses of Life and Manners in Persia, that the Báb declared His mission in Káẓimayn, near Baghdád, and that 'Incensed at this blasphemy, the Turkish authorities issued orders for his execution, but he was claimed by the Persian consul as a subject of the Shah, and sent to his native place'.[1] Obviously Lady Sheil was confused. She had heard of the arrest of Mullá `Alíy-i-Basṭámí in `Iráq and of his imprisonment. She mistook him for the Báb.
Mullá `Alí, as we have seen, was directed to `Iráq by the Báb, and took with him a copy of the Qayyúmu'l-Asmá', the commentary on the Súrih of Yúsuf (Joseph). The news and the message that he gave aroused eager interest and ready response from his hearers. But hostile reaction was also swift. It was Mullá `Alí who, in Karbilá, informed Qurratu'l-`Ayn of the advent of the Báb. He was not at liberty to mention His Name. We do not know whether, in view of the fact that Qurratu'l-`Ayn had been elevated to the high and honoured position of a Letter of the Living, Mullá `Alí gave her any information other than the tidings of the appearance of the Báb. The disciples of Siyyid Káẓim were in a much stronger position there than in Najaf, in spite of the fact that in Karbilá they had a redoubtable opponent in the person of Siyyid Ibráhím-i-Qazvíní. There in Karbilá, Mullá `Alí remained safe. But the story was different in Najaf. Nabíl-i-A`ẓam writes:
In the presence of Shaykh Muḥammad-Ḥasan, one of the most celebrated ecclesiastics of shí`ah Islám, and in the face of a distinguished company of his disciples, Mullá `Alí announced fearlessly the manifestation of the Báb, the Gate whose advent they were eagerly awaiting. 'His proof,' he declared, 'is His Word; His testimony, none other than the testimony with which Islám seeks to vindicate its truth. From the pen of this unschooled Háshimite Youth of Persia there have streamed, within the space of forty-eight hours, as great a number of verses, of prayers, of homilies, and scientific treatises, as would equal in volume the whole of the Qur'án, which it took Muḥammad, the Prophet of God, twenty-three years to reveal!' That proud and fanatic leader, instead of welcoming, in an age of darkness and prejudice, these life-giving evidences of a new-born Revelation, forthwith pronounced Mullá `Alí a heretic and expelled him from the assembly. His disciples and followers, even the Shaykhís, who already testified to Mullá `Alí's piety, sincerity, and learning, endorsed, unhesitatingly, the judgment against him. The disciples of Shaykh Muḥammad-Ḥasan, joining hands with their adversaries, heaped upon him untold indignities. They eventually delivered him, his hands bound in chains, to an official of the Ottoman government, arraigning him as a wrecker of Islám, a calumniator of the Prophet, an instigator of mischief, a disgrace to the Faith, and worthy of the penalty of death. He was taken to Baghdád under the escort of government officials, and was cast into prison by the governor of that city.[2]
Áqá Muḥammad-Muṣṭafáy-i-Baghdádí,[3] in a short autobiography which he wrote at the instance of Mírzá Abu'l-Faḍí, describes Mullá `Alí's arrival in `Iráq and the events which followed:
The messenger, Mullá `Alí al-Basṭámí,[BD] reached Kúfih in the year A.H. 1260 [A.D. 1844] and distributed books, treatises and tablets amongst the divines. Due to this a body of the divines in Najaf and Karbilá were seized with consternation. They arose in opposition and stirred themselves to vociferous denunciation. The Government hearing of what had transpired, became concerned lest disorders might ensue, and deemed it politic to imprison the messenger, confiscate the books and tablets in his possession and send him to the seat of the province, that is Baghdád. The Válí, at that time, was Najíb Páshá, the same man who captured Karbilá....[BE]
When the messenger reached Baghdád the Válí kept him in prison and placed the books and the treatises in the council-chamber. My father, Shaykh Muḥammad, visited the messenger every day in the prison, and heard the Word of God from him for three months. Whatever he heard he imparted to those who were seekers, so that, during this short time, a large number of people came to believe. Shaykh Bashír an-Najafí was one of them, a mujtahid seventy-five years old. Then there were Shaykh Sulṭán al-Karbilá'í and a group with him in Karbilá; Siyyid Muḥammad-Ja`far, Siyyid Ḥasan Ja`far, and Siyyid `Alí Bishr and a group with him in the town of Káẓimíyyah; Shaykh Muḥammad Shibl [the author's father], Siyyid Muḥsin al-Káẓimí, Shaykh Ṣáliḥ al-Karímí and a group with them of villagers like Shaykh `Abbás, Mullá Maḥmúd, `Abdu'l-Hádí and Mihdí....
When the Government noticed that the Cause was gaining ground day by day, the afore-mentioned Válí, Najíb Páshá, ordered the divines of all the regions to come to Baghdád....[4] They summoned my father, Shaykh Muḥammad, to present himself. But my father left Baghdád in disguise, because he had learned that the Válí intended to make him give witness against the Cause of the Day of Judgment. They brought the messenger to this terrible assembly and asked him who the Lord of the Cause was. He answered: 'The awaited Spirit of Truth hath come. He is the One promised in the Books of God.' Then he read them some verses and prayers and called upon them to believe. It went hard with them to accept the Cause. They arose to deny and to reject it, full of haughtiness. They agreed to denounce the messenger as a heretic and passed the sentence of death upon him, and thus ended that assemblage of ill omen. The Válí sent the account of the proceedings to the Sublime Porte, whence came the orders that the messenger should be sent in fetters, together with his books, to the capital. The messenger languished for six months in the gaol of Baghdád and was then dispatched to the Sublime Porte, under escort, by way of Mosul. The fame of the Cause was noised abroad in Mosul, and when he passed Mosul nothing more was heard of him.[5]
The circumstances of Mullá `Alí's arrest were also noted by Major Henry Rawlinson,[6] then British Political Agent in Baghdád, who, on January 8th 1845, reported to Sir Stratford Canning, the Ambassador in Istanbul:
I have the honor to report for Your Excellency's information the following circumstances which are at present causing much excitement at this place, and which threaten in their consequences to give rise to renewed misunderstanding between the Persian & Turkish Govts.
About three months ago, an inferior priest of Shiraz appeared in Kerbela, bearing a copy of the Koran, which he stated to have been delivered to him, by the forerunner of the Imam Mehdi, to be exhibited in token of his approaching advent. The book proved on examination to have been altered and interpolated in many essential passages, the object being, to prepare the Mohammedan world for the immediate manifestation of the Imam, and to identify the individual to whom the emendations of the text were declared to have been revealed, as his inspired & true precursor. It was in consequence pronounced by a part of the Sheeah divines at Nejef and Kerbela, to be a blasphemous production, and the priest of Shiraz was warned by them of the danger; which he incurred in giving currency to its contents—but a considerable section nevertheless of the Sheeahs of Nejef, who under the name of Usúlí, or 'Transcendentalists', have lately risen into notice as the disciples of the High Priest Sheikh Kazem, and who are in avowed expectation of the speedy advent of the Imam, adopted the proposed readings, and declared themselves ready to join the Precursor; as soon as he should appear amongst them—These parties owing to local dissensions, were shortly afterwards denounced to the Govt. by the orthodox Sheeas as heretics, and attention being thus drawn to the perverted copy of the Koran, upon which they rested their belief, the volume was seized & its bearer being brought to Bagdad, was cast into prison, as a blasphemer against Islam and a disturber of the public peace. [BF][7]
Mullá `Alí was the first martyr of the Bábí Faith. Though his arrest and sufferings lasted only a few months, he was the centre of conjecture, the subject of official report, and the cause of increased rancour between the Sunní and Shí`ah sects, and the Ottoman and Iranian governments. European officials who were drawn into this obscure drama included Major Rawlinson, who submitted frequent and lengthy reports to Sir Stratford Canning in Istanbul and Lt.-Col. Sheil in Ṭihrán, and received their advice and instructions; M. de Titow, Russian envoy in Istanbul who joined Canning in urging the Sublime Porte to restrain Najíb Páshá from putting 'the Persian Priest' to death, and instead to inflict on him only 'the mildest punishment consistent with the public tranquillity'; and Lord Aberdeen, the British Foreign Secretary in London, who was apprised of the final outcome.
Although the dispatches of Major Rawlinson are in certain aspects subject to grave reservations, for his knowledge was sometimes meagre and at second hand, even inaccurate, they do portray the agitation, confusion and opposition created by the claim of the Báb and the teaching of Mullá `Alí. Thus he wrote to Canning:
The Soonnee Priesthood have taken up the case in a rancorous spirit of bigotry, and their inveteracy has enlisted the sympathies of the entire Sheeah sect, in favor of the imprisoned Persian ... the question has now become one of virulent contest, between the Soonee & Sheeah sects, or which is the same thing in this part of the Ottoman Empire, between the Turkish & Persian population....[8]
It was the Governor (Válí) of Baghdád, Najíb Páshá, who bore the responsibility of controlling these passions; but being himself a fanatical Sunní, he was resolved that the Shí`ahs should submit to the Sunní authority, and determined to bar any intrusions of the Persians into the affairs of his Páshálik.[BG] Nevertheless, as reported by Rawlinson:
Nejib Pasha at the same time, to give all due formality to his proceedings, and to divest the affair of the appearance of mere sectarian persecution, has brought in the chief Priests from Nejef & Kerbela, to hold a solemn Court of Inquisition in conjunction with the heads of the Soonnee religion in Bagdad, but I do not anticipate much benefit from this compulsory & most unwilling attendance of the former parties—They will probably make an effort to save the life of their unfortunate countryman, proposing the banishment of the messenger and of the heads of the Usúlí sect, as the simplest method of suppressing the heresy, but they will be intimidated & overruled....[9]
Indeed, such an unwieldy court of Sunní and Shí`ah divines could come to no agreement about Mullá `Alí's punishment. On January 16th 1845, Rawlinson wrote to Sheil, in Ṭihrán:
The Court of Inquisition convened for the trial of the Persian priest, was held on Monday last [January 13th], H.E. Nejib Pasha presiding, and Moola Abdool Azeez being also present, to afford his countenance to the accused—The perverted copy of the Koran being produced in Court, was unanimously condemned as a blasphemous production, and parties avowing a belief in the readings which it continued [sic], were declared to be liable to the punishment of death—It was then argued whether or not the Shirazee had thus avowed his belief in a blasphemous production—he himself distinctly repudiated the charge, and although witnesses were brought forward, who stated that he had in their presence declared his adoption of the spurious text, of which he was the bearer, yet as there was reason to suspect the fidelity of their evidence, the Sheeah divines were disposed to give him the benefit of his present disavowal—After much discussion the Soonee law-officers adjudged the culprit to be convicted of blasphemy & passed sentence of death on him accordingly, while the Sheeahs returned a verdict, that he was only guilty of the dissemination of blasphemy, & liable in consequence to no heavier punishment than imprisonment or banishment....
To this Rawlinson added:
The personal intervention of Najíb Páshá had served also to influence the course of events in another way. By referring the matter to the Sublime Porte, he prevented the extradition of the Persian prisoner to his native land, as requested by the Iranian Prime Minister, Ḥájí Mírzá Áqásí.
A similar request for the transfer of Mullá `Alí to Persian jurisdiction was made to Major Rawlinson by the Governor of Kirmánsháh, Muḥibb-`Alí Khán, for, as he wrote:
In the first place it is improper to arrest and imprison anyone on a mere accusation, which may be true or false,—and in the second place, supposing that he (the Shirázee) were guilty; as a subject of the exalted Govt. of Persia, he ought not to be subject to arrest—if his crime were proved, his punishment should be that of banishment from the Turkish territory—I have therefore considered it necessary to represent this matter to you my friend, and to request that, as a well wisher to the preservation of friendship between the two Governments, You will communicate with H. Excy. Nejib Pasha on the subject, and will suggest to him, that if the guilt of the Persian be fully substantiated, he may be sent to Kermanshah, in order that I may transfer him to Tehran for punishment—and if on the other hand, the accusations against him prove to be malicious and without foundation, he may be at once released and set at liberty.
Under any circumstances his continued imprisonment is unbecoming and contrary (to custom).[11]
This request was duly submitted by Rawlinson to Najíb Páshá but, as the Governor had already referred the matter to the Sublime Porte after the religious court's examination, the prisoner remained in Turkish custody.
It was on April 15th that Rawlinson reported to Canning that 'Nejib Pasha received orders by yesterday's post to transmit to Constantinople the Persian priest who has been in confinement for the last 3 months at Bagdad.... His Excy. is preparing to obey these instructions with all available despatch.' He also says in the same letter:
... [the] more in fact these Mujtiheds[BI] are degraded by the Turkish Govt., the more complete, I think, will be their ascendancy over the minds of their disciples and the only results, therefore, which are likely to attend the proscription of their public duties, are the more complete isolation of the Persian community of this province, and an increase of the rancorous feeling with which the dominant Soonee party is regarded—[12]
On the last day of April, Rawlinson wrote once more to Canning:
Meanwhile, as early as February, Major Rawlinson came to an erroneous conclusion about the Báb, which subsequent events belied. He wrote to Canning on the 18th:
... the excitement which has been for some time prevalent in this vicinity among the Sheeah sect in connection with the expected manifestation of the Imam Mehdi, is beginning gradually to subside, the impostor who personated the character of the forerunner of the Imam ... having been deterred by a sense of personal danger from a further prosecution of the agitation, which he set on foot at Kerbela in the Autumn on his passage from Persia to Mecca.[14]
He was also in error in stating to Sheil, ten days later, that 'the impostor ... joined as a private individual the Caravan of pilgrims which is travelling to Persia by the route of Damascus and Aleppo'.[15]
In considering this episode of the arrest, imprisonment and banishment of the first Bábí martyr, there are four aspects which deserve special note. First is the fact that while the Bábís in Shíráz were being punished by Ḥusayn Khán, Governor of the province of Fárs,[BK] the Persian Government was trying to rescue Mullá `Alí in Baghdád. Secondly, whereas the Shí`ah divines were demanding a light punishment, the Sunnís were clamouring for the death penalty. A third point, important to students of the Bábí Faith, is that from the earliest stage of its history rumours and misinformation about the Báb abounded. It is also of considerable interest that this episode was reported to Lord Aberdeen, the British Foreign Secretary in London.
As to Mullá `Alí, what precisely happened to him, how and where he died and where he was interred, have all remained mysteries. It has been said that he died in the prison of Karkúk, but no definite proof exists. He was the first of the concourse of martyrs whose numbers were soon to swell into hundreds and thousands.
The Báb embarked for Jiddah, probably on an Arab sailing-boat named Futúḥ-ar-Rasúl—Victories of the Messenger. If so, He had as fellow-passenger a maternal uncle of Muḥammad Sháh, Muḥammad-Báqir Khán, the Biglarbagí[BL] of Ṭihrán, who was attended by Shukru'lláh Khán-i-Núrí, a prominent official of the province of Fárs. We know for certain that two of His fellow-townsmen on the boat were Ḥájí Abu'l-Ḥasan, who pursued the same trade as the Báb's father, and Shaykh Abú-Háshim, brother of Shaykh Abú-Turáb, the Imám-Jum`ih of Shíráz. The former was captivated by the charm and the sublime bearing of his compatriot, the young Siyyid of whose claim he was unaware, and gave Him his allegiance without the slightest hesitation when he learned of His claim. Shaykh Abú-Háshim, however, was already jealous of the respect commanded by the Báb and became His implacable enemy, even though his brother, the Imám-Jum`ih, served the interests of the Báb to the best of his ability.[1]
Ḥájí Abu'l-Ḥasan has related[2] that during the voyage Shaykh Abú-Háshim became daily more arrogant and quarrelsome, molesting the passengers and making the young Siyyid a particular target for his invective. When the Arab captain could no longer tolerate his insolent behaviour, he ordered him to be seized and thrown into the sea. According to Ḥájí Abu'l-Ḥasan, it was the Báb who stepped forward to intercede for him. However, the captain was determined to be rid of the troublesome Shaykh. And when the Báb noticed that the sailors were about to throw Shaykh Abú-Háshim overboard, He hurled Himself upon him, caught hold of him and earnestly requested the captain to pardon the wrong-doer. The Arab captain was astonished, because it had been the young Siyyid who had suffered most from the Shaykh's malice. But the Báb replied that, since people who behaved in that manner harmed only themselves, one should be tolerant and forgiving.
The rites of the Ḥajj (pilgrimage to Mecca) are to be performed on the ninth and tenth days of the month of Dhi'l-Ḥijjah, the last month of the Muslim lunar year. On the tenth day the `Íd-al-Aḍḥá (the Festival of Sacrifices) is celebrated throughout the Muslim world.[BM] It commemorates the sacrifice offered by Abraham of His son. Whenever the `Íd-al-Aḍḥá falls on a Friday, the Ḥajj of that year is termed the Ḥajj-i-Akbar (the Greatest Ḥajj). In the year 1260, the tenth of Dhi'l-Ḥijjah was a Friday (December 20th 1844), and therefore the number of pilgrims was commensurately greater. An Islamic tradition points to the appearance of the Qá'im in a year of the Ḥajj-i-Akbar.
Another particularly notable pilgrim in that year 1260 was a divine of high repute, Siyyid Ja`far-i-Kashfí, whose son Siyyid Yaḥyá (later known as Vaḥíd) was to become one of the most distinguished followers of the Báb.
The journey to Jiddah was long, tedious and exhausting. Seas were rough and storms frequent. An Arab sailing-boat did not afford much comfort. 'For days we suffered from the scarcity of water. I had to content myself with the juice of sweet lemon,' the Báb writes in the Persian Bayán.[3] Ḥájí Abu'l-Ḥasan recounts:
During the entire period of approximately two months, from the day we embarked at Búshihr to the day when we landed at Jaddih, the port of Ḥijáz, whenever by day or night I chanced to meet either the Báb or Quddús, I invariably found them together, both absorbed in their work. The Báb seemed to be dictating, and Quddús was busily engaged in taking down whatever fell from His lips. Even at a time when panic seemed to have seized the passengers of that storm-tossed vessel, they would be seen pursuing their labours with unperturbed confidence and calm. Neither the violence of the elements nor the tumult of the people around them could either ruffle the serenity of their countenance or turn them from their purpose.[4]
At Jiddah the Báb and His companions put on the iḥrám,[BN] the garb of the pilgrim. He travelled to Mecca on a camel, but Quddús would not mount and walked all the way, keeping pace with it. On the tenth day of Dhi'l-Ḥijjah the Báb offered the prescribed sacrifice. The meat of the nineteen lambs which He bought was all given to the poor and the needy; nine of the animals were sacrificed on His own behalf, seven on behalf of Quddús and three for Mubárak.[5]
Ḥájí Mírzá Ḥabíbu'lláh-i-Afnán, quoting Ḥájí Abu'l-Ḥasan, relates in his chronicle that after the completion of the rites of the Ḥajj, at a time when the court of the House of Ka`bah and the roofs of adjoining houses teemed with pilgrims, the Báb stood against the structure of the Ka`bah, laid hold of the ring on its door and thrice repeated, in a clear voice: